His saying, exalted and majestic is He: "They fulfill the vow and they fear a day whose evil is widespread." "And they give food, despite their desire for it, to the needy, the orphan, and the captive." "Indeed, we feed you for the sake of Allah; we do not want from you any reward or thanks." "Indeed, we fear from our Lord a day that is frowning and severe." "So Allah protected them from the evil of that day and gave them radiance and joy." "And He rewarded them for their patience with a garden and silk." "Reclining therein on couches, they will not see therein any sun or cold."

Allah, the Exalted, described the state of the righteous by saying that they fulfill the vow, meaning all that they vowed and gave a promise regarding. It is said: 'He fulfilled' and 'He was faithful.' The day referred to is the Day of Resurrection, and 'widespread' means connected and common, like the spreading of dawn and the crack in glass. It is likened to the heart, and from that is the saying of Al-A'sha:

'And she departed, having caused in the heart a crack - despite her distance, it was widespread.'

And the saying of Dhī al-Rummah:

'The attackers intended to sadden me, so they stirred up - the crack of my heart spread.'

And His saying, exalted is He: "Out of love for Him" may be understood as the pronoun returning to "food," meaning: it is beloved for the sake of poverty and need. This is the saying of Ibn Abbas and Mujahid. It may also return to Allah, exalted is He, meaning: for His sake and seeking His pleasure. This was said by Abu Sulaiman al-Darani. The first interpretation is more praiseworthy for them because it involves preference over oneself. As for the second possibility, the wealthy may do it more often. Al-Hasan ibn al-Fadl said: The pronoun returns to feeding, meaning: they are sincere in their action, with no show or pretense in it. And "the miskin" is the one who is exposed in asking, and "the yatim" is the child who has no father among people, and the one who has no mother among animals. This is a description before reaching maturity. The Prophet, blessings and peace be upon him, said: "There is no maturity after dreaming." And "the asir" is well-known. Qatadah said: He meant the captives of the disbelievers, even if they are not upon Islam. Al-Hasan said: Their captives were only polytheists, for every moist liver has a reward. Some scholars said: This is what was abrogated by the verse of the sword, or it is a decisive matter to preserve the life of the captive until the imam sees his opinion in him. Mujahid, Ibn Jubair, and Ata said: He meant the imprisoned people. For this reason, it encourages charity for the imprisoned. This is a comparison, and from the saying of Umar ibn al-Khattab, may Allah be pleased with him: "No one is imprisoned in Islam without justice." Al-Khudri narrated that the Prophet, blessings and peace be upon him, explained the asir here as the owned prisoner. He said: He meant the captives of the Muslims who were left in the land of war as hostages and went out seeking ransom. Abu Hamzah al-Thamali said: The asir here is the woman, and his evidence is his saying, blessings and peace be upon him: "Treat women kindly, for they are your captives among you." His saying, exalted is He: "Indeed, we feed you for the sake of Allah" means: they say to them when feeding, and this may be that the one feeding says this explicitly, and it has been narrated, or it may be something that is said in the hearts and with the intention, and thus it is praised. This is the interpretation of Ibn Mujahid and Ibn Jubair. Abu Amr read in the narration of Ibn Ayyash with the mīm being firm in "We feed you." Abu Ali said: He made it firm for ease. And "the shakur" is a source like shukr. The description of the day as frowning is metaphorical, as when you say: "A sleeping night," meaning: in it is sleep. And "the qamṭarir" and "the qamaṭir" are in the meaning of frowning and scowling. It is said: "The man qamṭar" if he gathers between his eyes in anger. From this is the saying of the poet:

O sons of our uncle, do you remember our calamity upon you When it was the day of qamaṭir.

And the other said:

So flee when the war stirs its dust And enter today the frowning qamaṭir.

And Ibn Abbas, may Allah be pleased with them both, said: The disbeliever will frown on that day until it flows from between his eyes like tar. Ibn Abbas described the qamṭarir as long, and Ibn al-Kalbi described it as severe, and all of this is close in meaning.

The majority read "Fawqahum" with a lightening of the qaf, and Abu Ja'far ibn al-Qaqa' read "Fawqqahum" with a strengthening of the qaf. "Al-Nadrah" is the state of the complexion, and that can only be with the joy of the soul and the coolness of the eye. Ali ibn Abi Talib, may Allah be pleased with him, read: "Wajazahum" with an alif. And His saying, the Exalted, "Bima Sabaru" is general regarding desires, obedience, and hardships. In this, everything that people specify, such as fasting and the like, is included. "Mutak'ikeen" is a state from the pronoun in "Jazahum," which is the ha and the mim. Abu Ja'far and Shaiba read "Mutak'ikeen" without hamzah. "Al-Ara'ik" are the beds covered with curtains. This is a condition for some linguists. Some linguists said: Everything that is leaned upon and spread out, which has stuffing, is an arika, even if it is not in a curtain. And His saying, the Exalted, "La Yarawna" is an expression of the moderation of its air, and the removal of the necessities of heat and cold from it, and the fact that its air is cool, as mentioned in the reported hadith. The touch of the sun is the most intense heat, and the zamharir is the most intense cold. Thalab said: Zamharir in the language of Tayy is the moon.